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By Philip Schaff

8 quantity sequence. therefore Tertullian tells of an organization of Christians in Ephesus, who begged martyrdom from the heathen governor, yet after a number of were achieved, the remaining have been despatched away through him with the phrases: "Miserable creatures, when you relatively desire to die, you might have precipices and halters enough." although this mistake used to be a long way much less discreditable than the other severe of the cowardly worry of guy, but it used to be opposite to the guideline and the instance of Christ and the apostles,6 three and to the spirit of real martyrdom, which is composed within the union of honest humility and tool, and possesses divine energy within the very awareness of human weak spot.

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Keim: Die Zwölf Märtyrer von Smyrna und der Tod des Bishops Polykarp, in his Aus dem Urchristenthum (1878), 92–133. E. , in Hilgenfeld’s "Zeitschrift für wissensch. " for 1882, pp. 227 sqq. Antoninus Pius protected the Christians from the tumultuous violence which broke out against them on account of the frequent public calamities. But the edict ascribed to him, addressed to the deputies of the Asiatic cities, testifying to the innocence of the Christians, and holding them up to the heathen as models of fidelity and zeal in the worship of God, could hardly have come from an emperor, who bore the honorable title of Pius for his conscientious adherence to the religion of his 32 The rescript of Hadrian to Minucius Fundanus (124 or 128), preserved by Eusebius in a Greek translation, (H.

1828. ): Die Verfolgungen der ersten christlichen Kirche. Vienna, 1821. W. Ad. Schmidt: Geschichte der Denk u. Glaubensfreiheit im ersten Jahrhundert der Kaiserherrschaft und des Christenthums. Berl. 1847. Kritzler: Die Heldenzeiten des Christenthums. Vol. i. Der Kampf mit dem Heidthum. Leipz. 1856. Fr. W. Gass: Das christl. Märtyrerthum in den ersten Jahrhunderten. 1859–60 (in Niedner’s "Zeitschrift für Hist. " for 1859, pp. 323–392, and 1860, pp. 315–381). F. Overbeck: Gesetze der röm. Kaiser gegen die Christen, in his Studien zur Gesch.

Renan represents Hadrian as a rieur spirituel, un Lucian couronné prenat le monde comme un jeu frivole (p. 6), and therefore more favorable to religious liberty than the serious Trajan and the pious Antoninius and Marcus Aurelius. But Friedländer (III. 492) accepts the report of Pausanias that Hadrian was zealously devoted to the worship of the gods. Keim regards him as a visionary and hostile to Christianity as well as to Judaism. 36 Hist of Christ'n Church 2 Philip Schaff fathers;332 and in any case he could not have controlled the conduct of the provincial governors and the fury of the people against an illegal religion.

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